Frederick Jones, Minister of Defence during World War II, was responsible for the transportation to New Zealand of the foreign-born wives and fiancées of New Zealand servicemen. Between 1942 and 1948 servicemen returning from theatres of war in Europe, the Middle East and the Pacific brought over 3000 wives and 700 fiancées to New Zealand. Portrayed as homogeneous, young, working-class British housewives who made hasty ill-considered marriages, war brides, in fact, proved to be varied in origin, age, occupation and education. Whirlwind romances and short courtships were not the norm. This thesis examines the consequences of the decision to marry a New Zealander and migrate and the impact of the journey and settlement. The full glare of publicity that greeted war brides on arrival focused attention on their compatibility with, and adaptability to, the receiving society. Adjustment was however fraught with difficulties. Memory and loss are implicit in the experience of migration. War brides expressed this in terms of the rift with their pasts and a lack of shared memories. On arrival in New Zealand war brides dispersed around the country in an extreme 'pepper-potting' pattern. When their only connection with New Zealand was their locally-born husband they suffered social isolation and sometimes a devastating sense of loneliness. The resulting marginalisation they experienced was evident in their oral history narratives. Ambivalence and recourse to serendipity as an explanation for past actions were elements of the dis-composure discernable in narratives. In spite of their varied religious, social and class backgrounds, this diverse cohort formed a war bride identity based on shared experience rather than national or ethnic origin. Far from dissipating, their war-bride identity has been consolidated into an enduring image most tangibly expressed in the extant war brides' clubs, although club attendance is not a prerequisite of war bride identity.

The purpose of the dissertation is to construct an integrated conceptual model of crises intervention for Gikuyu people that would effectively inform the conceptualization of the nature, the methods employed and the purpose of utilizing traditional Gikuyu families and Christian resources for crises intervention. It will also inform the values for integration and the usefulness of systems and the crisis theories for the construction of the model for the Gikuyu. Moreover, the dissertation will report the significance of Christian pastoral resources and the relation to Gikuyu. The model is a strategy in the attempt to revive some of the distorted Gikuyu people's values of family unity (belongingness), which was their norm for intervening into family crises. Family values of unity for the Gikuyu suffered distortion over the years of the Christian missionary work to the Gikuyu in the nineteenth century. The model is limited for use in the Presbyterian Church in Kenya. However, other churches serving Gikuyu people are welcome to use it. The study is intended to be a foundation for the development of authentic literature, focusing upon new approaches toward crises intervention for Gikuyu, intended to mobilize families systems, Christian resources, and other networking systems for better work of crisis intervention. From the systems and the crisis perspectives, the study examines the usefulness of systems and the crisis theories for their relevancy in developing a model of crises intervention for Gikuyu families. It examines the viability of correlation between traditional Gikuyu families resources and the Christian resources, examining how each one is related to the other. The term 'crisis intervention' refers to the usefulness and the effect of the work of correlating resources from the two perspectives. Correlation is the criteria for determining the interdependence of the two sources of intervention. The term 'model' refers to the proposed methods of approaches utilized in reviving values of families interdependency, unity, and belongingness. The term 'differentiation of self' informs the need for family members and significant others to work together for better working crisis, while each maintains individual unique abilities of differentiating intellectual decision-making from those of families emotional fusion. The dissertation uses two methods. The first method is founded on the concepts of families systems and the crisis theories for the construction of an effective model of crisis intervention for the Gikuyu and informing the reasons for its use. Second is the method of correlation which is a theological application to the action of mobilizing and utilizing the traditional Gikuyu resources together with Christian Gikuyu resources. In this second method Christ becomes the common norm of correlation for the purpose of liberation and the giving of hope to the individual and families in crisis. Moreover, through the theological method the integration of the model is accomplished. Before examining the usefulness of systems and crisis theories for analyzing data from the case study of illness, the history of the Gikuyu is examined. The purpose of the history is to inform the guidelines to which this model of crisis intervention should respond. For clarification purposes, these guidelines are the origin of the Gikuyu people, the nature of their corporate living; and the kinship governing principles. As part of the historical motivation of this dissertation, the role which was played by the social protest of the Gikuyu against Europeans and the missionaries is also examined. The protest was a symbol of dissatisfaction of the Gikuyu upon the mistreatment and the abuse of family values. The dissertation has several illustrations of crises intervention based on various concepts of family therapy which include: Uri Rueveni in networking families in crises, Murry Bowen's eight interlocking ideas of family therapy, Edward Wimberly's theory of pastoral care of the Black Church, and also the work of Nancy Boyd-Franklin in multisystems approach to family therapy. In concluding this study, it has been found that Gikuyu family and relational systems can be mobilized to resolve crises within the systems. It has also been discovered that the implication for further research is viable through the analyzing and the questioning of the claims in the data provided in this dissertation.

The “miracle” success of transplant technology, alongside the commercialization of health care, and the increasing polarization between rich and poor have created the conditions for an illegal but thriving trade in human body parts. Based on 15 months of challenging fieldwork, my research examines the ethics of the organ bazaar, particularly the experiences of 33 kidney sellers living in Bangladesh. On the underground bazaar, not only human kidneys but also livers and corneas are advertised for sale. Recipients, sellers, and brokers regularly post newspaper advertisements to buy and sell organs. The average price for a kidney is US $1,500 in Bangladesh, a country where 78% of people live on less than $2 a day. My research examines serious ethical questions, such as these: Is it right to purchase an organ, even if the organ sought provides longevity? Is the sale of one’s organ a justifiable means of fighting poverty? These questions allow me to examine the ethics of harvesting organs, particularly from the bodies of impoverished people. Narrating the victims’ deeply moving testimonies, my ethnography reveals how organ buyers (both recipients and brokers) tricked and pressured Bangladeshi poor into selling their kidneys. In the end, these sellers were brutally deprived and deceived, and their suffering was extreme. In the post-vending period, sellers’ health, economic, and social conditions significantly deteriorated, yet none of them received the promised post-operative care—not even one appointment. My research therefore concludes that organ commodification is serious structural violence against the poor, at the terrible cost of harm and suffering to them. Examining the organ market proposition, I argue that the resulting violence and injustice against the poor provide a hefty reason to rebut this trade. Bangladeshi kidney sellers also stood up against organ commodification, speaking out about their suffering, and about various detrimental and unethical outcomes incurred in this deal. My research aims to offer insights to bioethics and to broaden the debate on human rights by exposing how technological advancement, structural violence, and grinding poverty intersect in the violation of justice to the poor, turning them into “living cadavers.”

The “miracle” success of transplant technology, alongside the commercialization of health care, and the increasing polarization between rich and poor have created the conditions for an illegal but thriving trade in human body parts. Based on 15 months of challenging fieldwork, my research examines the ethics of the organ bazaar, particularly the experiences of 33 kidney sellers living in Bangladesh. On the underground bazaar, not only human kidneys but also livers and corneas are advertised for sale. Recipients, sellers, and brokers regularly post newspaper advertisements to buy and sell organs. The average price for a kidney is US $1,500 in Bangladesh, a country where 78% of people live on less than $2 a day. My research examines serious ethical questions, such as these: Is it right to purchase an organ, even if the organ sought provides longevity? Is the sale of one’s organ a justifiable means of fighting poverty? These questions allow me to examine the ethics of harvesting organs, particularly from the bodies of impoverished people. Narrating the victims’ deeply moving testimonies, my ethnography reveals how organ buyers (both recipients and brokers) tricked and pressured Bangladeshi poor into selling their kidneys. In the end, these sellers were brutally deprived and deceived, and their suffering was extreme. In the post-vending period, sellers’ health, economic, and social conditions significantly deteriorated, yet none of them received the promised post-operative care—not even one appointment. My research therefore concludes that organ commodification is serious structural violence against the poor, at the terrible cost of harm and suffering to them. Examining the organ market proposition, I argue that the resulting violence and injustice against the poor provide a hefty reason to rebut this trade. Bangladeshi kidney sellers also stood up against organ commodification, speaking out about their suffering, and about various detrimental and unethical outcomes incurred in this deal. My research aims to offer insights to bioethics and to broaden the debate on human rights by exposing how technological advancement, structural violence, and grinding poverty intersect in the violation of justice to the poor, turning them into “living cadavers.”

Young people are often constructed in academic and lay explanations as an inherently risky population. They are the age group most likely to feature in public health statistics, especially those of intentional and unintentional injury. A common risk factor cited in these statistics is conflict within or breakdown of an inter-personal relationship, in particular intimate heterosexual relationships. Intimate relationships serve as markers of normal adulthood in New Zealand society, and many young people invest significantly in them for their emotional and material rewards. This study investigated the social processes and experiences that influence young adult New Zealanders' perceptions of their own and others' intimate relationships. It employed an inter-disciplinary framework of critical interpretive medical anthropology and a public health approach with a lifecourse perspective. A multi-interview method was used involving more than 90 people interviewed either in focus groups, as couples, or as individuals. Interviews focused on young people's ideas and experiences of healthy and unhealthy relationships, as well as the influence of families, friends, and popular culture on relationships. Intimate relationships are based on naturalised gender differences that work to construct men as masculine/active and women as feminine/passive and hide disparities based on gender within a discourse of equality. The ideal healthy relationship is based on ideas of individualism, emotional and material inter-dependence, and the addition of other social networks into a partner relationship. Families are primary sources of information about and models for relationships. Friends are significant in establishing an adult identity separate to one's parents. Both families and friends are emotional safety nets in times of relationship difficulties. Understandings of popular culture and its products are most commonly experienced through gendered romantic narratives. Because of their ubiquity and popularity, information produced by mass media is particularly influential for young people. Overall, young people reported that relationships are a considerable source of joy to them. However, when problems occur, they tend to revert to stereotypical and gendered cultural scripts rather than relying on individual knowledge. To mitigate the possible negative effects of these scripts, knowledge of the skills required to overcome relationships difficulties need to be made explicit and fostered by relevant public health and education policy and promotion activities. / Subscription resource available via Digital Dissertations only.

Young people are often constructed in academic and lay explanations as an inherently risky population. They are the age group most likely to feature in public health statistics, especially those of intentional and unintentional injury. A common risk factor cited in these statistics is conflict within or breakdown of an inter-personal relationship, in particular intimate heterosexual relationships. Intimate relationships serve as markers of normal adulthood in New Zealand society, and many young people invest significantly in them for their emotional and material rewards. This study investigated the social processes and experiences that influence young adult New Zealanders' perceptions of their own and others' intimate relationships. It employed an inter-disciplinary framework of critical interpretive medical anthropology and a public health approach with a lifecourse perspective. A multi-interview method was used involving more than 90 people interviewed either in focus groups, as couples, or as individuals. Interviews focused on young people's ideas and experiences of healthy and unhealthy relationships, as well as the influence of families, friends, and popular culture on relationships. Intimate relationships are based on naturalised gender differences that work to construct men as masculine/active and women as feminine/passive and hide disparities based on gender within a discourse of equality. The ideal healthy relationship is based on ideas of individualism, emotional and material inter-dependence, and the addition of other social networks into a partner relationship. Families are primary sources of information about and models for relationships. Friends are significant in establishing an adult identity separate to one's parents. Both families and friends are emotional safety nets in times of relationship difficulties. Understandings of popular culture and its products are most commonly experienced through gendered romantic narratives. Because of their ubiquity and popularity, information produced by mass media is particularly influential for young people. Overall, young people reported that relationships are a considerable source of joy to them. However, when problems occur, they tend to revert to stereotypical and gendered cultural scripts rather than relying on individual knowledge. To mitigate the possible negative effects of these scripts, knowledge of the skills required to overcome relationships difficulties need to be made explicit and fostered by relevant public health and education policy and promotion activities. / Subscription resource available via Digital Dissertations only.

Young people are often constructed in academic and lay explanations as an inherently risky population. They are the age group most likely to feature in public health statistics, especially those of intentional and unintentional injury. A common risk factor cited in these statistics is conflict within or breakdown of an inter-personal relationship, in particular intimate heterosexual relationships. Intimate relationships serve as markers of normal adulthood in New Zealand society, and many young people invest significantly in them for their emotional and material rewards. This study investigated the social processes and experiences that influence young adult New Zealanders' perceptions of their own and others' intimate relationships. It employed an inter-disciplinary framework of critical interpretive medical anthropology and a public health approach with a lifecourse perspective. A multi-interview method was used involving more than 90 people interviewed either in focus groups, as couples, or as individuals. Interviews focused on young people's ideas and experiences of healthy and unhealthy relationships, as well as the influence of families, friends, and popular culture on relationships. Intimate relationships are based on naturalised gender differences that work to construct men as masculine/active and women as feminine/passive and hide disparities based on gender within a discourse of equality. The ideal healthy relationship is based on ideas of individualism, emotional and material inter-dependence, and the addition of other social networks into a partner relationship. Families are primary sources of information about and models for relationships. Friends are significant in establishing an adult identity separate to one's parents. Both families and friends are emotional safety nets in times of relationship difficulties. Understandings of popular culture and its products are most commonly experienced through gendered romantic narratives. Because of their ubiquity and popularity, information produced by mass media is particularly influential for young people. Overall, young people reported that relationships are a considerable source of joy to them. However, when problems occur, they tend to revert to stereotypical and gendered cultural scripts rather than relying on individual knowledge. To mitigate the possible negative effects of these scripts, knowledge of the skills required to overcome relationships difficulties need to be made explicit and fostered by relevant public health and education policy and promotion activities. / Subscription resource available via Digital Dissertations only.

Young people are often constructed in academic and lay explanations as an inherently risky population. They are the age group most likely to feature in public health statistics, especially those of intentional and unintentional injury. A common risk factor cited in these statistics is conflict within or breakdown of an inter-personal relationship, in particular intimate heterosexual relationships. Intimate relationships serve as markers of normal adulthood in New Zealand society, and many young people invest significantly in them for their emotional and material rewards. This study investigated the social processes and experiences that influence young adult New Zealanders' perceptions of their own and others' intimate relationships. It employed an inter-disciplinary framework of critical interpretive medical anthropology and a public health approach with a lifecourse perspective. A multi-interview method was used involving more than 90 people interviewed either in focus groups, as couples, or as individuals. Interviews focused on young people's ideas and experiences of healthy and unhealthy relationships, as well as the influence of families, friends, and popular culture on relationships. Intimate relationships are based on naturalised gender differences that work to construct men as masculine/active and women as feminine/passive and hide disparities based on gender within a discourse of equality. The ideal healthy relationship is based on ideas of individualism, emotional and material inter-dependence, and the addition of other social networks into a partner relationship. Families are primary sources of information about and models for relationships. Friends are significant in establishing an adult identity separate to one's parents. Both families and friends are emotional safety nets in times of relationship difficulties. Understandings of popular culture and its products are most commonly experienced through gendered romantic narratives. Because of their ubiquity and popularity, information produced by mass media is particularly influential for young people. Overall, young people reported that relationships are a considerable source of joy to them. However, when problems occur, they tend to revert to stereotypical and gendered cultural scripts rather than relying on individual knowledge. To mitigate the possible negative effects of these scripts, knowledge of the skills required to overcome relationships difficulties need to be made explicit and fostered by relevant public health and education policy and promotion activities. / Subscription resource available via Digital Dissertations only.

Young people are often constructed in academic and lay explanations as an inherently risky population. They are the age group most likely to feature in public health statistics, especially those of intentional and unintentional injury. A common risk factor cited in these statistics is conflict within or breakdown of an inter-personal relationship, in particular intimate heterosexual relationships. Intimate relationships serve as markers of normal adulthood in New Zealand society, and many young people invest significantly in them for their emotional and material rewards. This study investigated the social processes and experiences that influence young adult New Zealanders' perceptions of their own and others' intimate relationships. It employed an inter-disciplinary framework of critical interpretive medical anthropology and a public health approach with a lifecourse perspective. A multi-interview method was used involving more than 90 people interviewed either in focus groups, as couples, or as individuals. Interviews focused on young people's ideas and experiences of healthy and unhealthy relationships, as well as the influence of families, friends, and popular culture on relationships. Intimate relationships are based on naturalised gender differences that work to construct men as masculine/active and women as feminine/passive and hide disparities based on gender within a discourse of equality. The ideal healthy relationship is based on ideas of individualism, emotional and material inter-dependence, and the addition of other social networks into a partner relationship. Families are primary sources of information about and models for relationships. Friends are significant in establishing an adult identity separate to one's parents. Both families and friends are emotional safety nets in times of relationship difficulties. Understandings of popular culture and its products are most commonly experienced through gendered romantic narratives. Because of their ubiquity and popularity, information produced by mass media is particularly influential for young people. Overall, young people reported that relationships are a considerable source of joy to them. However, when problems occur, they tend to revert to stereotypical and gendered cultural scripts rather than relying on individual knowledge. To mitigate the possible negative effects of these scripts, knowledge of the skills required to overcome relationships difficulties need to be made explicit and fostered by relevant public health and education policy and promotion activities. / Subscription resource available via Digital Dissertations only.

Tokelauans initiated a contemporary migration from their relatively remote Pacific atolls to New Zealand around 1960 and this population movement was assisted by government resettlement schemes. The broad objectives of the ethnographic research contributing to this thesis were to study the historical context of this small-scale voluntary migration, the establishment and social organisation of culturally distinguished urban communities in North Island centres, and post-resettlement outcomes experienced by migrant and descent populations. Each of the two studies incorporated in the thesis is primarily concerned with tūpulaga ‘the younger generation’ in the New Zealand Tokelau population. One is community-based and focused on the social interactions of generation cohorts of tūpulaga and tupuna ‘elders’, the formal community associations and the national association of affiliated tūpulaga groups. The other is concerned with bunches of “detached” tūpulaga geographically scattered throughout the country, the people without voices when research includes only the migrants in urban enclaves. Background considerations include overviews of theoretical approaches to studying the population phenomenon of migration; relevant aspects of Tokelau history and the movement of Pacific peoples; New Zealand as the receiving country and continuously changing social context for Tokelau communities, and a conceptual framework derived from features of complex adaptive systems theories that was helpful in considering aspects of the contemporary migration and its outcomes. Tūpulaga leaders, through the association of affiliated groups known as the Mafutaga, revived the pre-eminent cultural principle maopoopo ‘gathered together and unified’, promoted a vision of ‘Tokelau ways in New Zealand’ and supported tūpulaga “becoming Tokelau in New Zealand” as residents of urban communities. Over a number of years, Mafutaga officials led the expansion of tūpulaga inter-community sports meetings into a four-day national gathering of Tokelauans now celebrated as an unequivocal expression of Tokelau culture in New Zealand, and guided the established urban communities through a transition from migrant to cultural communities without usurping the political roles of esteemed elders. The second study shows that intergenerational issues were pivotal or contributory in most tūpulaga decisions to “detach” from community networks and activities. “Detachment” is categorised as transient (a provisional, not necessarily long-term status), tacit (a restorative withdrawal, with subsequent reattachment) or diuternal (a considered choice and enduring status). / Subscription resource available via Digital Dissertations only.